Born in Moscow in 1821, Dostoyevsky was introduced to literature at an early age through fairy tales and legends, and through books by Russian and foreign authors. His mother died in 1837 when he was 15, and around the same time he left school to enter the Nikolayev Military Engineering Institute. After graduating, he worked as an engineer and briefly enjoyed a lavish lifestyle, translating books to earn extra money. In the mid-1840s he wrote his first novel, Poor Folk, which gained him entry into St. Petersburg's literary circles. Arrested in 1849 for belonging to a literary group that discussed banned books critical of Tsarist Russia, he was sentenced to death but the sentence was commuted at the last moment. He spent four years in a Siberian prison camp, followed by six years of compulsory military service in exile.

Ancestry

Maria Fyodorovna Dostoyevskaya

Mikhail Andreevich Dostoyevsky

Dostoyevsky's parents were part of a multi-ethnic and multi-denominational Lithuanian noble family from the Pinsk region, with roots dating to the 16th century. Branches of the family included Russian Orthodox Christians, Roman Catholics and Eastern Catholics.[3] Dostoyevsky's immediate ancestors on his mother's side were merchants; the male line on his father's side were priests.[4][5] His father, Mikhail, was expected to join the clergy but instead ran away from home and broke with the family permanently.[6]

In 1809, the 20-year-old Mikhail Dostoyevsky enrolled in Moscow's Imperial Medical-Surgical Academy. From there he was assigned to a Moscow hospital, where he served as military doctor, and in 1818, he was appointed a senior physician. In 1819 he married Maria Nechayeva. The following year, he took up a post at the Mariinsky Hospital for the poor. After the birth of his first two sons, Mikhail and Fyodor, he was promoted to collegiate assessor, a position which raised his legal status to that of the nobility and enabled him to acquire a small estate in Darovoye, a town about 150 km (100 miles) from Moscow, where the family usually spent the summers.[7] Dostoyevsky's parents subsequently had six more children: Varvara (1822–92), Andrei (1825–97), Lyubov (born and died 1829), Vera (1829–96), Nikolai (1831–83) and Aleksandra (1835–89).[8][4][5]

Childhood (1821–1835)

Fyodor Dostoyevsky, born on 11 November [O.S. 30 October] 1821, was the second child of Dr. Mikhail Dostoyevsky and Maria Dostoyevskaya (née Nechayeva). He was raised in the family home in the grounds of the Mariinsky Hospital for the Poor, which was in a lower class district on the edges of Moscow.[9] Dostoyevsky encountered the patients, who were at the lower end of the Russian social scale when playing in the hospital gardens.[10]

Dostoyevsky was introduced to literature at an early age. From the age of three, he was read heroic sagas, fairy tales and legends by his nanny, Alena Frolovna, an especially influential figure in his childhood.[11] When he was four his mother used the Bible to teach him to read and write. His parents introduced him to a wide range of literature, including Russian writers Karamzin, Pushkin and Derzhavin; Gothic fiction such as Ann Radcliffe; romantic works by Schiller and Goethe; heroic tales by Cervantes and Walter Scott; and Homer's epics.[12][13] Although his father's approach to education has been described as strict and harsh,[14] Dostoyevsky himself reports that his imagination was brought alive by nightly readings by his parents.[10]

Some of his childhood experiences found their way into his writings. When a nine-year-old girl had been raped by a drunk, he was asked to fetch his father to attend to her. The incident haunted him, and the theme of the desire of a mature man for a young girl appears in The Devils, The Brothers Karamazov, and other writings.[15] An incident involving a family servant, or serf, in the estate in Darovoye, is described in "The Peasant Marey": when the young Dostoyevsky imagines hearing a wolf in the forest, Marey, who is working nearby, comforts him.[16]

Although Dostoyevsky had a delicate physical constitution, his parents described him as hot-headed, stubborn and cheeky.[17] In 1833, Dostoyevsky's father, who was profoundly religious, sent him to a French boarding school and then to the Chermak boarding school. He was described as a pale, introverted dreamer and an over-excitable romantic.[18] To pay the school fees, his father borrowed money and extended his private medical practice. Dostoyevsky felt out of place among his aristocratic classmates at the Moscow school, and the experience was later reflected in some of his works, notably The Adolescent.[19][13]

Youth (1836–1843)

Dostoyevsky as an engineer

On 27 September 1837 Dostoyevsky's mother died of tuberculosis. The previous May, his parents had sent Dostoyevsky and his brother Mikhail to St Petersburg to attend the free Nikolayev Military Engineering Institute, forcing the brothers to abandon their academic studies for military careers. Dostoyevsky entered the academy in January 1838, but only with the help of family members. Mikhail was refused admission on health grounds and was sent to the Academy in Reval, Estonia.[20][21]

Dostoyevsky disliked the academy, primarily because of his lack of interest in science, mathematics and military engineering and his preference for drawing and architecture. As his friend Konstantin Trutovsky once said, "There was no student in the entire institution with less of a military bearing than F. M. Dostoyevsky. He moved clumsily and jerkily; his uniform hung awkwardly on him; and his knapsack, shako and rifle all looked like some sort of fetter he had been forced to wear for a time and which lay heavily on him."[22] Dostoyevsky's character and interests made him an outsider among his 120 classmates: he showed bravery and a strong sense of justice, protected newcomers, aligned himself with teachers, criticised corruption among officers and helped poor farmers. Although he was solitary and inhabited his own literary world, he was respected by his classmates. His reclusiveness and interest in religion earned him the nickname "Monk Photius".[23][24]

Signs of Dostoyevsky's epilepsy may have first appeared on learning of the death of his father on 16 June 1839,[25] although the reports of a seizure originated from accounts written by his daughter (later expanded by Sigmund Freud.[26]) which are now considered to be unreliable. His father's official cause of death was an apoplectic stroke, but a neighbour, Pavel Khotiaintsev, accused the father's serfs of murder. Had the serfs been found guilty and sent to Siberia, Khotiaintsev would have been in a position to buy the vacated land. The serfs were acquitted in a trial in Tula, but Dostoyevsky's brother Andrei perpetuated the story.[27] After his father's death, Dostoyevsky continued his studies, passed his exams and obtained the rank of engineer cadet, entitling him to live away from the academy. He visited Mikhail in Reval, and frequently attended concerts, operas, plays and ballets. During this time, two of his friends introduced him to gambling.[28][24]

On 12 August 1843 Dostoyevsky took a job as a lieutenant engineer and lived with Adolph Totleben in an apartment owned by Dr. Rizenkampf, a friend of Mikhail. Rizenkampf characterised him as "no less good-natured and no less courteous than his brother, but when not in a good mood he often looked at everything through dark glasses, became vexed, forgot good manners, and sometimes was carried away to the point of abusiveness and loss of self-awareness".[29] Dostoyevsky's first completed literary work, a translation of Honoré de Balzac's novel Eugénie Grandet, was published in June and July 1843 in the 6th and 7th volume of the journal Repertoire and Pantheon,[30][31] followed by several other translations. None were successful, and his financial difficulties led him to write a novel.[32][24]

Career

Early career (1844–1849)

Dostoyevsky, 1847

Dostoyevsky completed his first novel, Poor Folk, in May 1845. His friend Dmitry Grigorovich, with whom he was sharing an apartment at the time, took the manuscript to the poet Nikolay Nekrasov, who in turn showed it to the renowned and influential literary critic Vissarion Belinsky. Belinsky described it as Russia's first "social novel".[33]Poor Folk was released on 15 January 1846 in the St Petersburg Collectionalmanac and became a commercial success.[34][35]

Dostoyevsky felt that his military career would endanger his now flourishing literary career, so he wrote a letter asking to resign his post. Shortly thereafter, he wrote his second novel, The Double, which appeared in the journal Notes of the Fatherland on 30 January 1846, before being published in February. Around the same time, Dostoyevsky discovered socialism through the writings of French thinkers Fourier, Cabet, Proudhon and Saint-Simon. Through his relationship with Belinsky he expanded his knowledge of the philosophy of socialism. He was attracted to its logic, its sense of justice and its preoccupation with the destitute and the disadvantaged. However, his relationship with Belinsky became increasingly strained as Belinsky's atheism and dislike of religion clashed with Dostoyevsky's Russian Orthodox beliefs. Dostoyevsky eventually parted with him and his associates.[36][37]

After The Double received negative reviews, Dostoyevsky's health declined and he had more frequent seizures, but he continued writing. From 1846 to 1848 he released several short stories in the magazine Annals of the Fatherland, including "Mr. Prokharchin", "The Landlady", "A Weak Heart", and "White Nights". These stories were unsuccessful, leaving Dostoyevsky once more in financial trouble, so he joined the utopian socialist Betekov circle, a tightly knit community which helped him to survive. When the circle dissolved, Dostoyevsky befriended Apollon Maykov and his brother Valerian. In 1846, on the recommendation of the poet Aleksey Pleshcheyev,[38] he joined the Petrashevsky Circle, founded by Mikhail Petrashevsky, who had proposed social reforms in Russia. Mikhail Bakunin once wrote to Alexander Herzen that the group was "the most innocent and harmless company" and its members were "systematic opponents of all revolutionary goals and means".[39] Dostoyevsky used the circle's library on Saturdays and Sundays and occasionally participated in their discussions on freedom from censorship and the abolition of serfdom.[40][41]

In 1849, the first parts of Netochka Nezvanova, a novel Dostoyevsky had been planning since 1846, were published in Annals of the Fatherland, but his banishment ended the project. Dostoyevsky never attempted to complete it.[42]

Siberian exile (1849–1854)

A sketch of the Petrashevsky Circle mock execution

The members of the Petrashevsky Circle were denounced to Liprandi, an official at the Ministry of International Affairs. Dostoyevsky was accused of reading works by Belinsky, including the banned Letter to Gogol, and of circulating copies of these and other works. Antonelli, the government agent who had reported the group, wrote in his statement that at least one of the papers criticised Russian politics and religion. Dostoyevsky responded to these charges by declaring that he had read the essays only "as a literary monument, neither more nor less"; he spoke of "personality and human egoism" rather than of politics. Even so, he and his fellow "conspirators" were arrested on 23 April 1849 at the request of Count A. Orlov and Tsar Nicolas I, who feared a revolution like the Decembrist revolt of 1825 in Russia and the Revolutions of 1848 in Europe. The members were held in the well-defended Peter and Paul Fortress, which housed the most dangerous convicts.[43][44][45]

The case was discussed for four months by an investigative commission headed by the Tsar, with Adjutant General Ivan Nabokov, senator Count Pavel Gagarin, Count Vasili Dolgorukov, General Yakov Rostovtsev and General Leonty Dubelt, head of the secret police. They sentenced the members of the circle to death by firing squad, and the prisoners were taken to Semyonov Place in St Petersburg on 23 December 1849 where they were split into three-man groups. Dostoyevsky was the third in the second row; next to him stood Pleshcheyev and Durov. The execution was stayed when a cart delivered a letter from the Tsar commuting the sentence.

Dostoyevsky served four years of exile with hard labour at a katorga prison camp in Omsk, Siberia, followed by a term of compulsory military service. After a fourteen-day sleigh ride, the prisoners reached Tobolsk, a prisoner way station. Despite the circumstances, Dostoyevsky consoled the other prisoners, such as the Petrashevist Ivan Yastrzhembsky, who was surprised by Dostoyevsky's kindness and eventually abandoned his decision to commit suicide. In Tobolsk, the members received food and clothes from the Decembrist women, as well as several copies of the New Testament with a ten-ruble banknote inside each copy. Eleven days later, Dostoyevsky reached Omsk[44][46] together with just one other member of the Petrashevsky Circle, the poet Sergei Durov.[47] Dostoyevsky described his barracks:

In summer, intolerable closeness; in winter, unendurable cold. All the floors were rotten. Filth on the floors an inch thick; one could slip and fall ... We were packed like herrings in a barrel ... There was no room to turn around. From dusk to dawn it was impossible not to behave like pigs ... Fleas, lice, and black beetles by the bushel ...[48]

Classified as "one of the most dangerous convicts", Dostoyevsky had his hands and feet shackled until his release. He was only permitted to read his New Testament bible. In addition to his seizures, he had haemorrhoids, lost weight and was "burned by some fever, trembling and feeling too hot or too cold every night". The smell of the privy pervaded the entire building, and the small bathroom had to suffice for more than 200 people. Dostoyevsky was occasionally sent to the military hospital, where he read newspapers and Dickens novels. He was respected by most of the other prisoners, and despised by some because of his xenophobic statements.[49][50]

Release from prison and first marriage (1854–1866)

After his release on 14 February 1854, Dostoyevsky asked Mikhail to help him financially and to send him books by Vico, Guizot, Ranke, Hegel and Kant.[51]The House of the Dead, based on his experience in prison, was published in 1861 in the journal Vremya – it was the first published novel about Russian prisons.[52] Before moving in mid-March to Semipalatinsk, where he was forced to serve in the Siberian Army Corps of the Seventh Line Battalion, Dostoyevsky met geographer Pyotr Semyonov and ethnographer Shokan Walikhanuli. Around November 1854, he met Baron Alexander Egorovich Wrangel (de), an admirer of his books, who had attended the aborted execution. They both rented houses in the Cossack Garden outside Semipalatinsk. Wrangel remarked that Dostoyevsky "looked morose. His sickly, pale face was covered with freckles, and his blond hair was cut short. He was a little over average height and looked at me intensely with his sharp, grey-blue eyes. It was as if he were trying to look into my soul and discover what kind of man I was."[53][54][55]

In Semipalatinsk, Dostoyevsky tutored several schoolchildren and came into contact with upper-class families, including that of Lieutenant-Colonel Belikhov, who used to invite him to read passages from newspapers and magazines. During a visit to Belikhov, Dostoyevsky met the family of Alexander Ivanovich Isaev and Maria Dmitrievna Isaeva and fell in love with the latter. Alexander Isaev took a new post in Kuznetsk, where he died in August 1855. Maria and her son then moved with Dostoyevsky to Barnaul. In 1856 Dostoyevsky sent a letter through Wrangel to General Eduard Totleben, apologising for his activity in several utopian circles. As a result, he obtained the right to publish books and to marry, although he remained under police surveillance for the rest of his life. Maria married Dostoyevsky in Semipalatinsk on 7 February 1857, even though she had initially refused his marriage proposal, stating that they were not meant for each other and that his poor financial situation precluded marriage. Their family life was unhappy and she found it difficult to cope with his seizures. Describing their relationship, he wrote: "Because of her strange, suspicious and fantastic character, we were definitely not happy together, but we could not stop loving each other; and the more unhappy we were, the more attached to each other we became". They mostly lived apart.[56] In 1859 he was released from military service because of deteriorating health and was granted permission to return to Russia, first to Tver, where he met his brother for the first time in ten years, and then to St Petersburg.[57][58]

Dostoyevsky in Paris, 1863

"A Little Hero" (Dostoyevsky's only work completed in prison) appeared in a journal, but "Uncle's Dream" and "The Village of Stepanchikovo" were not published until 1860. Notes from the House of the Dead was released in Russky Mir (Russian World) in September 1860. "The Insulted and the Injured" was published in the new Vremya (Time) magazine,[lower-alpha 3] which had been created with the help of funds from his brother's cigarette factory.[60][61][62]

From August to October 1863, Dostoyevsky made another trip to western Europe. He met his second love, Polina Suslova, in Paris and lost nearly all his money gambling in Wiesbaden and Baden-Baden. In 1864 his wife Maria and brother Mikhail died, and Dostoyevsky became the lone parent of his stepson Pasha and the sole supporter of his brother's family. The failure of Epoch, the magazine he had founded with Mikhail after the suppression of Vremya, worsened his financial situation, although the continued help of his relatives and friends averted bankruptcy.[65][66]

Second marriage and honeymoon (1866–1871)

Dostoyevsky returned to Saint Petersburg in mid-September and promised his editor, Fyodor Stellovsky, that he would complete The Gambler, a short novel focused on gambling addiction, by November, although he had not yet begun writing it. One of Dostoyevsky's friends, Milyukov, advised him to hire a secretary. Dostoyevsky contacted stenographer Pavel Olkhin from Saint Petersburg, who recommended his pupil, the twenty-year-old Anna Grigoryevna Snitkina. Her shorthand helped Dostoyevsky to complete The Gambler on 30 October, after 26 days' work.[69][70] She remarked that Dostoyevsky was of average height but always tried to carry himself erect. "He had light brown, slightly reddish hair, he used some hair conditioner, and he combed his hair in a diligent way ... his eyes, they were different: one was dark brown; in the other, the pupil was so big that you could not see its color, [this was caused by an injury]. The strangeness of his eyes gave Dostoyevsky some mysterious appearance. His face was pale, and it looked unhealthy."[71]

On 15 February 1867 Dostoyevsky married Snitkina in Trinity Cathedral, Saint Petersburg. The 7,000 rubles he had earned from Crime and Punishment did not cover their debts, forcing Anna to sell her valuables. On 14 April 1867, they began a delayed honeymoon in Germany with the money gained from the sale. They stayed in Berlin and visited the Gemäldegalerie Alte Meister in Dresden, where he sought inspiration for his writing. They continued their trip through Germany, visiting Frankfurt, Darmstadt, Heidelberg and Karlsruhe. They spent five weeks in Baden-Baden, where Dostoyevsky had a quarrel with Turgenev and again lost much money at the roulette table.[72] The couple travelled on to Geneva.

Memorial plaque to Dostoyevsky in Baden-Baden

In September 1867, Dostoyevsky began work on The Idiot, and after a prolonged planning process that bore little resemblance to the published novel, he eventually managed to write the first 100 pages in only 23 days; the serialisation began in The Russian Messenger in January 1868.

Their first child, Sonya, had been conceived in Baden-Baden, and was born in Geneva on 5 March 1868. The baby died of pneumonia three months later, and Anna recalled how Dostoyevsky "wept and sobbed like a woman in despair".[73] The couple moved from Geneva to Vevey and then to Milan, before continuing to Florence. The Idiot was completed there in January 1869, the final part appearing in The Russian Messenger in February 1869.[74][75] Anna gave birth to their second daughter, Lyubov, on 26 September 1869 in Dresden. In April 1871, Dostoyevsky made a final visit to a gambling hall in Wiesbaden. Anna claimed that he stopped gambling after the birth of their second daughter, but this is a subject of debate.[lower-alpha 4]

After hearing news that the socialist revolutionary group "People's Vengeance" had murdered one of its own members, Ivan Ivanov, on 21 November 1869, Dostoyevsky began writing Demons.[78] In 1871, Dostoyevsky and Anna travelled by train to Berlin. During the trip, he burnt several manuscripts, including those of The Idiot, because he was concerned about potential problems with customs. The family arrived in Saint Petersburg on 8 July, marking the end of a honeymoon (originally planned for three months) that had lasted over four years.[79][80]

Back in Russia (1871–1875)

Dostoyevsky (left) in the Haymarket, 21/22 March 1874

Back in Russia in July 1871, the family was again in financial trouble and had to sell their remaining possessions. Their son Fyodor was born on 16 July, and they moved to an apartment near the Institute of Technology soon after. They hoped to cancel their large debts by selling their rental house in Peski, but difficulties with the tenant resulted in a relatively low selling price, and disputes with their creditors continued. Anna proposed that they raise money on her husband's copyrights and negotiate with the creditors to pay off their debts in installments.[81][82]

Dostoyevsky revived his friendships with Maykov and Strakhov and made new acquaintances, including church politician Terty Filipov and the brothers Vsevolod and Vladimir Solovyov. Konstantin Pobedonostsev, future Imperial High Commissioner of the Most Holy Synod, influenced Dostoyevsky's political progression to conservatism. Around early 1872 the family spent several months in Staraya Russa, a town known for its mineral spa. Dostoyevsky's work was delayed when Anna's sister Maria Svatkovskaya died on 1 May 1872, either from typhus or malaria,[83] and Anna developed an abscess on her throat.[81][84]

Dostoyevsky, 1876

The family returned to St Petersburg in September. Demons was finished on 26 November and released in January 1873 by the "Dostoyevsky Publishing Company", which was founded by Dostoyevsky and his wife. Although they only accepted cash payments and the bookshop was in their own apartment, the business was successful, and they sold around 3,000 copies of Demons. Anna managed the finances. Dostoyevsky proposed that they establish a new periodical, which would be called A Writer's Diary and would include a collection of essays, but funds were lacking, and the Diary was published in Vladimir Meshchersky's The Citizen, beginning on 1 January, in return for a salary of 3,000 rubles per year. In the summer of 1873, Anna returned to Staraya Russa with the children, while Dostoyevsky stayed in St Petersburg to continue with his Diary.[85][86]

In March 1874, Dostoyevsky left The Citizen because of the stressful work and interference from the Russian bureaucracy. In his fifteen months with The Citizen, he had been taken to court twice: on 11 June 1873 for citing the words of Prince Meshchersky without permission, and again on 23 March 1874. Dostoyevsky offered to sell a new novel he had not yet begun to write to The Russian Messenger, but the magazine refused. Nikolay Nekrasov suggested that he publish A Writer's Diary in Notes of the Fatherland; he would receive 250 rubles for each printer's sheet – 100 more than the text's publication in The Russian Messenger would have earned. Dostoyevsky accepted. As his health began to decline, he consulted several doctors in St Petersburg and was advised to take a cure outside Russia. Around July, he reached Ems and consulted a physician, who diagnosed him with acute catarrh. During his stay he began The Adolescent. He returned to Saint Petersburg in late July.[87][88]

Anna proposed that they spend the winter in Staraya Russa to allow Dostoyevsky to rest, although doctors had suggested a second visit to Ems because his health had previously improved there. On 10 August 1875 his son Alexey was born in Staraya Russa, and in mid-September the family returned to Saint Petersburg. Dostoyevsky finished The Adolescent at the end of 1875, although passages of it had been serialised in Notes of the Fatherland since January. The Adolescent chronicles the life of Arkady Dolgoruky, the illegitimate child of the landowner Versilov and a peasant mother. It deals primarily with the relationship between father and son, which became a frequent theme in Dostoyevsky's subsequent works.[89][90]

Last years (1876–1881)

In early 1876, Dostoyevsky continued work on his Diary. The book includes numerous essays and a few short stories about society, religion, politics and ethics. The collection sold more than twice as many copies as his previous books. Dostoyevsky received more letters from readers than ever before, and people of all ages and occupations visited him. With assistance from Anna's brother, the family bought a dacha in Staraya Russa. In the summer of 1876, Dostoyevsky began experiencing shortness of breath again. He visited Ems for the third time and was told that he might live for another 15 years if he moved to a healthier climate. When he returned to Russia, Tsar Alexander II ordered Dostoyevsky to visit his palace to present the Diary to him, and he asked him to educate his sons, Sergey and Paul. This visit further increased Dosteyevsky's circle of acquaintances. He was a frequent guest in several salons in Saint Petersburg and met many famous people, including Princess Sophia Tolstaya, Yakov Polonsky, Sergei Witte, Alexey Suvorin, Anton Rubinstein and Ilya Repin.[91][92]

Dostoyevsky's health declined further, and in March 1877 he had four epileptic seizures. Rather than returning to Ems, he visited Maly Prikol, a manor near Kursk. While returning to St Petersburg to finalise his Diary, he visited Darovoye, where he had spent much of his childhood. In December he attended Nekrasov's funeral and gave a speech. He was appointed an honorary member of the Russian Academy of Sciences, from which he received an honorary certificate in February 1879. He declined an invitation to an international congress on copyright in Paris after his son Alyosha had a severe epileptic seizure and died on 16 May. The family later moved to the apartment where Dostoyevsky had written his first works. Around this time, he was elected to the board of directors of the Slavic Benevolent Society in Saint Petersburg. That summer, he was elected to the honorary committee of the Association Littéraire et Artistique Internationale, whose members included Victor Hugo, Ivan Turgenev, Paul Heyse, Alfred Tennyson, Anthony Trollope, Henry Longfellow, Ralph Waldo Emerson and Leo Tolstoy. Dostoyevsky made his fourth and final visit to Ems in early August 1879. He was diagnosed with early-stage pulmonary emphysema, which his doctor believed could be successfully managed, but not cured.[93][94]

Dostoyevsky's funeral

On 3 February 1880 Dostoyevsky was elected vice-president of the Slavic Benevolent Society, and he was invited to speak at the unveiling of the Pushkin memorial in Moscow. On 8 June he delivered his speech, giving an impressive performance that had a significant emotional impact on his audience. His speech was met with thunderous applause, and even his long-time rival Turgenev embraced him. Konstantin Staniukovich praised the speech in his essay "The Pushkin Anniversary and Dostoyevsky's Speech" in The Business, writing that "the language of Dostoyevsky's [Pushkin Speech] really looks like a sermon. He speaks with the tone of a prophet. He makes a sermon like a pastor; it is very deep, sincere, and we understand that he wants to impress the emotions of his listeners."[95] The speech was criticised later by liberal political scientist Alexander Gradovsky, who thought that Dostoyevsky idolised "the people",[96] and by conservative thinker Konstantin Leontiev, who, in his essay "On Universal Love", compared the speech to French utopian socialism.[97] The attacks led to a further deterioration in his health.[98][99]

On 25 January 1881, while searching for members of the terrorist organisation Narodnaya Volya ("The People's Will") who would soon assassinate Tsar Alexander II, the Tsar's secret police executed a search warrant in the apartment of one of Dostoyevsky's neighbours[citation needed]. On the following day, Dostoyevsky suffered a pulmonary haemorrhage. Anna denied that the search had caused it, saying that the haemorrhage had occurred after her husband had been looking for a dropped pen holder.[lower-alpha 5] After another haemorrhage, Anna called the doctors, who gave a poor prognosis. A third haemorrhage followed shortly afterwards.[103][104]

Among Dostoyevsky's last words was his quotation of Matthew 3:14–15: "But John forbad him, saying, I have a need to be baptised of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness", and he finished with "Hear now—permit it. Do not restrain me!"[105] When he died, his body was placed on a table, following Russian custom. He was interred in the Tikhvin Cemetery at the Alexander Nevsky Convent,[106] near his favourite poets, Nikolay Karamzin and Vasily Zhukovsky. It is unclear how many attended his funeral. According to one reporter, more than 100,000 mourners were present, while others describe attendance between 40,000 and 50,000. His tombstone is inscribed with lines from the New Testament:[103][107]

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it dies, it bringeth forth much fruit. – John 12:24

Personal life

Extramarital affairs

Dostoyevsky had his first known affair with Avdotya Yakovlevna, whom he met in the Panayev circle in the early 1840s. He described her as educated, interested in literature, and a femme fatale.[108] He admitted later that he was uncertain about their relationship.[109] According to Anna Dostoyevskaya's memoirs, Dostoyevsky once asked his sister's sister-in-law, Yelena Ivanova, whether she would marry him, hoping to replace her mortally ill husband after he died, but she rejected his proposal.[110]

Dostoyevsky and Apollonia (Polina) Suslova had a short but intimate affair, which peaked in the winter of 1862–63. Suslova's dalliance with a Spaniard in late spring and Dostoyevsky's gambling addiction and age ended their relationship. He later described her in a letter to Nadezhda Suslova as a "great egoist. Her egoism and her vanity are colossal. She demands everything of other people, all the perfections, and does not pardon the slightest imperfection in the light of other qualities that one may possess", and later stated "I still love her, but I do not want to love her any more. She doesn't deserve this love ..."[56] In 1858 Dostoyevsky had a romance with comic actress Aleksandra Ivanovna Schubert. Although she divorced Dostoyevsky's friend Stepan Yanovsky, she would not live with him. Dostoyevsky did not love her either, but they were probably good friends. She wrote that he "became very attracted to me".[111][112]

Through a worker in Epoch, Dostoyevsky learned of the Russian-born Martha Brown (née Elizaveta Andreyevna Chlebnikova), who had had affairs with several westerners. Her relationship with Dostoyevsky is known only through letters written between November 1864 and January 1865.[113][114] In 1865, Dostoyevsky met Anna Korvin-Krukovskaya. Their relationship is not verified; Anna Dostoyevskaya spoke of a good affair, but Korvin-Krukovskaya's sister, the mathematician Sofia Kovalevskaya, thought that Korvin-Krukovskaya had rejected him.[115]

Political beliefs

In his youth, Dostoyevsky enjoyed reading Nikolai Karamzin's History of the Russian State, which praised conservatism and Russian independence, ideas that Dostoyevsky would embrace later in life. Before his arrest for participating in the Petrashevsky Circle in 1849, Dostoyevsky remarked, "As far as I am concerned, nothing was ever more ridiculous than the idea of a republican government in Russia." In an 1881 edition of his Diaries, Dostoyevsky stated that the Tsar and the people should form a unity: "For the people, the tsar is not an external power, not the power of some conqueror ... but a power of all the people, an all-unifying power the people themselves desired."[116]

While critical of serfdom, Dostoyevsky was skeptical about the creation of a constitution, a concept he viewed as unrelated to Russia's history. He described it as a mere "gentleman's rule" and believed that "a constitution would simply enslave the people". He advocated social change instead, for example removal of the feudal system and a weakening of the divisions between the peasantry and the affluent classes. His ideal was a utopian, Christianized Russia where "if everyone were actively Christian, not a single social question would come up ... If they were Christians they would settle everything".[117] He thought democracy and oligarchy were poor systems; of France he wrote, "the oligarchs are only concerned with the interest of the wealthy; the democrats, only with the interest of the poor; but the interests of society, the interest of all and the future of France as a whole—no one there bothers about these things."[117] He maintained that political parties ultimately led to social discord. In the 1860s, he discovered Pochvennichestvo, a movement similar to Slavophilism in that it rejected Europe's culture and contemporary philosophical movements, such as nihilism and materialism. Pochvennichestvo differed from Slavophilism in aiming to establish, not an isolated Russia, but a more open state modelled on the Russia of Peter the Great.[117]

In his incomplete article "Socialism and Christianity", Dostoyevsky claimed that civilisation ("the second stage in human history") had become degraded, and that it was moving towards liberalism and losing its faith in God. He asserted that the traditional concept of Christianity should be recovered. He thought that contemporary western Europe had "rejected the single formula for their salvation that came from God and was proclaimed through revelation, 'Thou shalt love thy neighbour as thyself', and replaced it with practical conclusions such as, 'Chacun pour soi et Dieu pour tous' [Every man for himself and God for all], or "scientific" slogans like 'the struggle for survival'".[116] He considered this crisis to be the consequence of the collision between communal and individual interests, brought about by a decline in religious and moral principles.

Dostoyevsky distinguished three "enormous world ideas" prevalent in his time: Roman Catholicism, Protestantism and Russian Orthodoxy. He claimed that Catholicism had continued the tradition of Imperial Rome and had thus become anti-Christian and proto-socialist, inasmuch as the Church's interest in political and mundane affairs led it to abandon the idea of Christ. For Dostoyevsky, socialism was "the latest incarnation of the Catholic idea" and its "natural ally".[118] He found Protestantism self-contradictory and claimed that it would ultimately lose power and spirituality. He deemed Russian Orthodoxy to be the ideal form of Christianity.

During the Russo-Turkish War, Dostoyevsky asserted that war might be necessary if salvation were to be granted. He wanted the Muslim Ottoman Empire eliminated and the Christian Byzantine Empire restored, and he hoped for the liberation of Balkan Slavs and their unification with the Russian Empire.[116]

Racial beliefs

Dostoyevsky could at times, in his fiction, diaries and articles, be viciously antisemitic and yet, on other occasions, write appreciatively of Jews or defend their rights. His Diaries often express hostility to Jews, but he wrote powerful attacks on the noted journalist Ivan Aksakov when the latter's newspaper published antisemitic tirades.[119] In a review of scholar Joseph Frank's (ru) book The Mantle of the Prophet, Orlando Figes states that A Writer's Diary is "filled with politics, literary criticism, and pan-Slav diatribes about the virtues of the Russian Empire, [and] represents a major challenge to the Dostoyevsky fan, not least on account of its frequent expressions of antisemitism."[120] In his foreword for David I. Goldstein's book Dostoevsky and the Jews, Frank painted Dostoyevsky as a product of his time, noting that Dostoyevsky made antisemitic remarks, but was not entirely comfortable with these views.[121] In his semi-autobiographical Notes from the House of the Dead the protagonist has a friendship with a Jew, Isaiah Fomitch Bumstein, who is portrayed in a positive manner: 'We were great friends: his good-humour was inexhaustible'.[122]

He supported equal rights for the Russian Jewish population, which was an unpopular position in Russia. He stated that he did not hate Jewish people and was not antisemitic. He claimed that Jews might exert a negative influence, but he advised the Tsar to allow them to occupy influential positions such as university professorships. The antisemitism label does not reflect his expressed desire to reconcile Jews and Christians peacefully in a universal brotherhood of mankind.[123]

Religious beliefs

The New Testament that Dostoyevsky took with him to prison in Siberia

Dostoyevsky was raised in a religious family and knew the Gospel from a very young age.[124] He was influenced by the Russian translation of Johannes Hübner's One Hundred and Four Sacred Stories from the Old and New Testaments Selected for Children (partly a German bible for children and partly a catechism).[125][124][126] He attended Sunday services from an early age and took part in annual pilgrimages to the St. Sergius Trinity Monastery.[127] A deacon at the hospital gave him religious instruction.[126] Among his most cherished childhood memories were the prayers he used to recite in front of guests and a reading from the Book of Job that impressed him while "still almost a child."[128]

According to an officer at the military academy, Dostoyevsky was profoundly religious, followed Orthodox practice, and regularly read the Gospels and Heinrich Zschokke's Die Stunden der Andacht ("Hours of Devotion"), which "preached a sentimental version of Christianity entirely free from dogmatic content and with a strong emphasis on giving Christian love a social application." This book may have prompted his later interest in Christian socialism.[129] Through the literature of Hoffmann, Balzac, Eugène Sue and Goethe, Dostoyevsky created his own belief system, similar to Russian sectarianism and the Old Belief.[129] After his arrest, aborted execution and subsequent imprisonment, he focused intensely on the figure of Christ and on the New Testament, the only book allowed in prison.[130] In a January 1854 letter to the woman who had sent him the New Testament, Dostoyevsky wrote that he was a "child of unbelief and doubt up to this moment, and I am certain that I shall remain so to the grave." He also wrote that "even if someone were to prove to me that the truth lay outside Christ, I should choose to remain with Christ rather than with the truth."[131]

In Semipalatinsk, Dostoyevsky revived his faith by looking frequently at the stars. Wrangel said that he was "rather pious, but did not often go to church, and disliked priests, especially the Siberian ones. But he spoke about Christ ecstatically." Both planned to translate Hegel's works and Carus' Psyche. Dostoyevsky explored Islam, asking his brother to send him a copy of the Quran. Two pilgrimages and two works by Dmitri Rostovsky, an archbishop who influenced Ukrainian and Russian literature by composing groundbreaking religious plays, strengthened his beliefs.[132] Through his visits to western Europe and discussions with Herzen, Grigoriev, and Strakhov, Dostoyevsky discovered the Pochvennichestvo movement and the theory that the Catholic Church had adopted the principles of rationalism, legalism, materialism, and individualism from ancient Rome and had passed on its philosophy to Protestantism and consequently to atheistic socialism.[133]

Dostoevsky was an Orthodox Christian.[134] However, Dostoyevsky's fundamental beliefs remain uncertain, since he never fully stated them.[citation needed] In April 1876, in response to a question about a suicide in Diary of a Writer, he remarked that he was a "philosophical deist"—this was a quote from The Adolescent, though he did not say that it was. But his belief in doctrines such as the Trinity—clearly discussed in The Brothers Karamazov, for example[135]—suggests that he may not have fully understood the meaning of this term. Two months later, he wrote in his Diaries that his heroine George Sand "died a déiste, firmly believing in God and in the immortality of the soul," although deists at that time had a range of beliefs about the immortality of the soul.[136][137]

Dostoyevsky expressed religious, psychological and philosophical ideas in his writings. His works explore such themes as suicide, poverty, human manipulation, and morality. Psychological themes include dreaming, first seen in "White Nights",[139] and the father-son relationship, beginning in The Adolescent.[140] Most of his works demonstrate a vision of the chaotic sociopolitical structure of contemporary Russia.[141] His early works viewed society (for example, the differences between poor and rich) through the lens of literary realism and naturalism. The influences of other writers, particularly evident in his early works, led to accusations of plagiarism,[142][143] but his style gradually became more individual. After his release from prison, Dostoyevsky incorporated religious themes, especially those of Russian Orthodoxy, into his writing. Elements of gothic fiction,[144]romanticism,[145] and satire[146] are observable in some of his books. He frequently used autobiographical or semi-autobiographical details.

Dostoyevsky's works were often called "philosophical", although he described himself as "weak in philosophy".[147] "Fyodor Mikhailovich loved these questions about the essence of things and the limits of knowledge", wrote Strakhov.[147] Although theologian George Florovsky described Dostoyevsky as a "philosophical problem", because it is unknown whether Dostoyevsky believed in what he wrote, many philosophical ideas are found in books such as A Writer's Diary and The Brothers Karamazov. He may have been critical of rational and logical thinking because he was "more a sage and an artist than a strictly logical, consistent thinker".[148] His irrationalism is mentioned in William Barrett'sIrrational Man: A Study in Existential Philosophy and in Walter Kaufmann's Existentialism from Dostoevsky to Sartre.[149]

An important stylistic element in Dostoyevsky's writing is polyphony, the simultaneous presence of multiple narrative voices and perspectives. Polyphony is a literary concept, analogous with musical polyphony, developed by M. M. Bakhtin on the basis of his analyses of Dostoyevsky's works.[150]

Legacy

Reception and influence

Dostoyevsky is regarded as one of the greatest and most influential novelists of the Golden Age of Russian literature.[151]Albert Einstein put him above the mathematician Carl Friedrich Gauss, calling him a "great religious writer" who explores "the mystery of spiritual existence".[152]Friedrich Nietzsche called Dostoyevsky "the only psychologist ... from whom I had something to learn; he ranks among the most beautiful strokes of fortune in my life".[153]Hermann Hesse enjoyed Dostoyevsky's work and cautioned that to read him is like a "glimpse into the havoc".[154] The Norwegian novelist Knut Hamsun wrote that "no one has analysed the complicated human structure as Dostoyevsky. His psychologic sense is overwhelming and visionary."[155] The Russian literary theorist M. M. Bakhtin's analysis of Dostoyevsky came to be at the foundation of his theory of the novel. Bakhtin argued that Dostoyevsky's use of multiple voices was a major advancement in the development of the novel as a genre.[150]

In his posthumous collection of sketches A Moveable Feast, Ernest Hemingway stated that in Dostoyevsky "there were things believable and not to be believed, but some so true that they changed you as you read them; frailty and madness, wickedness and saintliness, and the insanity of gambling were there to know".[156]James Joyce praised Dostoyevsky's prose: "... he is the man more than any other who has created modern prose, and intensified it to its present-day pitch. It was his explosive power which shattered the Victorian novel with its simpering maidens and ordered commonplaces; books which were without imagination or violence."[157] In her essay The Russian Point of View, Virginia Woolf said, "Out of Shakespeare there is no more exciting reading".[158]Franz Kafka called Dostoyevsky his "blood-relative"[159] and was heavily influenced by his works, particularly The Brothers Karamazov and Crime and Punishment, both of which profoundly influenced The Trial.[160] Sigmund Freud called The Brothers Karamazov "the most magnificent novel ever written".[161] Modern cultural movements such as the surrealists, the existentialists and the Beats cite Dostoyevsky as an influence,[162] and he is cited as the forerunner of Russian symbolism,[163] existentialism,[164]expressionism[165] and psychoanalysis.[166]

Criticism

Dostoyevsky's work did not always gain a positive reception. Several critics, such as Nikolay Dobrolyubov, Ivan Bunin and Vladimir Nabokov, viewed his writing as excessively psychological and philosophical rather than artistic. Others found fault with chaotic and disorganised plots, and others, like Turgenev, objected to "excessive psychologising" and too-detailed naturalism. His style was deemed "prolix, repetitious and lacking in polish, balance, restraint and good taste". Saltykov-Shchedrin, Tolstoy, Nikolay Mikhaylovsky and others criticised his puppet-like characters, most prominently in The Idiot, The Possessed and The Brothers Karamazov. These characters were compared to those of Hoffmann, an author whom Dostoyevsky admired.[174]

Basing his estimation on stated criteria of enduring art and individual genius, Nabokov judges Dostoyevsky "not a great writer, but rather a mediocre one—with flashes of excellent humour but, alas, with wastelands of literary platitudes in between". Nabokov complains that the novels are peopled by "neurotics and lunatics" and states that Dostoyevsky's characters do not develop: "We get them all complete at the beginning of the tale and so they remain." He finds the novels full of contrived "surprises and complications of plot", which are effective when first read, but on second reading, without the shock and benefit of these surprises, appear loaded with "glorified cliché".[175]

Reputation

Dostoyevsky's books have been translated into more than 170 languages.[176] The German translator Wilhelm Wolfsohn published one of the first translations, parts of Poor Folk, in an 1846–1847 magazine,[177] and a French translation followed. French, German and Italian translations usually came directly from the original, while English translations were second-hand and of poor quality.[178] The first English translations were by Marie von Thilo in 1881, but the first highly regarded ones were produced between 1912 and 1920 by Constance Garnett.[179] Her flowing and easy translations helped popularise Dostoyevsky's novels in anglophone countries, and Bakthin's Problems of Dostoevsky's Poetics (1929) provided further understanding of his style.[180]

Dostoyevsky's works were interpreted in film and on stage in many different countries. Princess Varvara Dmitrevna Obolenskaya was among the first to propose staging Crime and Punishment. Dostoyevsky did not refuse permission, but he advised against it, as he believed that "each art corresponds to a series of poetic thoughts, so that one idea cannot be expressed in another non-corresponding form". His extensive explanations in opposition to the transposition of his works into other media were groundbreaking in fidelity criticism. He thought that just one episode should be dramatised, or an idea should be taken and incorporated into a separate plot.[181] According to critic Alexander Burry, some of the most effective adaptions are Sergei Prokofiev's opera The Gambler, Leoš Janáček's opera From the House of the Dead, Akira Kurosawa's film The Idiot and Andrzej Wajda's film The Possessed.[182]

After the 1917 Russian Revolution, passages of Dostoyevsky books were sometimes shortened, although only two books were censored: Demons[183] and Diary of a Writer.[184] His philosophy, particularly in Demons, was deemed capitalist and anti-Communist.[185] The idea that Dostoyevsky's writings were strictly censored under Soviet leadership is a myth: the writer was very popular and well received in the Soviet Union, his books selling over 34.4 million copies from 1917 to 1981, around 540 thousand copies per year.[citation needed] According to historian Boris Ilizarov, Stalin read Dostoyevsky's The Brothers Karamazov several times.[186]

Works

Dostoyevsky's works of fiction include 15 novels and novellas, 17 short stories, and 5 translations. Many of his longer novels were first published in serialised form in literary magazines and journals. The years given below indicate the year in which the novel's final part or first complete book edition was published. In English many of his novels and stories are known by different titles.

Major works

Poor Folk is an epistolary novel that describes the relationship between the small, elderly official Makar Devushkin and the young seamstress Varvara Dobroselova, remote relatives who write letters to each other. Makar's tender, sentimental adoration for Varvara and her confident, warm friendship for him explain their evident preference for a simple life, although it keeps them in humiliating poverty. An unscrupulous merchant finds the inexperienced girl and hires her as his housewife and guarantor. He sends her to a manor somewhere on a steppe, while Makar alleviates his misery and pain with alcohol.

The story focuses on poor people who struggle with their lack of self-esteem. Their misery leads to the loss of their inner freedom, to dependence on the social authorities, and to the extinction of their individuality. Dostoyevsky shows how poverty and dependence are indissolubly aligned with deflection and deformation of self-esteem, combining inward and outerward suffering.[187]

Notes from Underground is split into two stylistically different parts, the first essay-like, the second in narrative style. The protagonist and first-person narrator is an unnamed 40-year-old civil servant known as The Underground Man. The only known facts about his situation are that he has quit the service, lives in a basement flat on the outskirts of Saint Petersburg and finances his livelihood from a modest inheritance.

The first part is a record of his thoughts about society and his character. He describes himself as vicious, squalid and ugly; the chief focuses of his polemic are the "modern human" and his vision of the world, which he attacks severely and cynically, and towards which he develops aggression and vengefulness. He considers his own decline natural and necessary. Although he emphasises that he does not intend to publish his notes for the public, the narrator appeals repeatedly to an ill-described audience, whose questions he tries to address.

In the second part he describes scenes from his life that are responsible for his failure in personal and professional life and in his love life. He tells of meeting old school friends, who are in secure positions and treat him with condescension. His aggression turns inward on to himself and he tries to humiliate himself further. He presents himself as a possible saviour to the poor prostitute Lisa, advising her to reject self-reproach when she looks to him for hope. Dostoyevsky added a short commentary saying that although the storyline and characters are fictional, such things were inevitable in contemporary society.

Crime and Punishment describes Rodion Raskolnikov's life, from the murder of a pawnbroker, through spiritual regeneration with the help of Sonya (a "hooker with a heart of gold"), to his sentence in Siberia. Strakhov liked the novel, remarking that "Only Crime and Punishment was read in 1866" and that Dostoyevsky had managed to portray a Russian person aptly and realistically.[190] Otherwise, it received a mixed reception from critics, with most of the negative responses coming from nihilists. Grigory Eliseev of the radical magazine The Contemporary called the novel a "fantasy according to which the entire student body is accused without exception of attempting murder and robbery".[191]

The novel's protagonist, the 26-year-old Prince Myshkin, returns to Russia after several years at a Swiss sanatorium. Scorned by Saint Petersburg society for his trusting nature and naivety, he finds himself at the center of a struggle between a beautiful kept woman, (Nastasya), and a jealous but pretty young girl, (Aglaja), both of whom win his affection. Unfortunately, Myshkin's goodness precipitates disaster, leaving the impression that, in a world obsessed with money, power and sexual conquest, a sanatorium may be the only place for a saint. Myshkin is the personification of a "relatively beautiful man", namely Christ. Coming "from above" (the Swiss mountains), he physically resembles common depictions of Jesus Christ: slightly larger than average, with thick, blond hair, sunken cheeks and a thin, almost entirely white goatee. Like Christ, Myshkin is a teacher, confessor and mysterious outsider. Passions such as greed and jealousy are alien to him. In contrast to those around him, he puts no value on money and power. He feels compassion and love, sincerely, without judgment. His relationship with the immoral Nastasya is obviously inspired by Christ's relationship with Mary Magdalene. He is called "Idiot" because of such differences.[79][192]

The story of Demons is based largely on the murder of Ivan Ivanov by "People's Vengeance" members in 1869. It was influenced by the Book of Revelation. The secondary characters, Pyotr and Stepan Verkhovensky, are based on Nechayev and Timofey Granovsky respectively.[193] The novel takes place in a provincial Russian setting, primarily on the estates of Stepan Verkhovensky and Varvara Stavrogina. Stepan's son Pyotr is an aspiring revolutionary conspirator who attempts to organise revolutionaries in the area. He considers Varvara's son Nikolai central to his plot, because he thinks that Nikolai lacks sympathy for mankind. Pyotr gathers conspirators such as the philosophising Shigalyov, the suicidal Kirillov and the former military man Virginsky. He schemes to consolidate their loyalty to him and each other by murdering Ivan Shatov, a fellow conspirator. Pyotr plans to have Kirillov, who is committed to killing himself, take credit for the murder in his suicide note. Kirillov complies and Pyotr murders Shatov, but his scheme goes awry. Pyotr escapes, but the remainder of his aspiring revolutionary crew is arrested. In the denouement, Nikolai kills himself, tortured by his own misdeeds.

At nearly 800 pages, The Brothers Karamazov is Dostoyevsky's largest work. It received both critical and popular acclaim and is often cited as his magnum opus.[194] Composed of 12 "books", the novel tells the story of the novice Alyosha Karamazov, the non-believer Ivan Karamazov and the soldier Dmitri Karamazov. The first books introduce the Karamazovs. The main plot is the death of their father Fyodor, while other parts are philosophical and religious arguments by Father Zosima to Alyosha.[195][196]

The most famous chapter is "The Grand Inquisitor", a parable told by Ivan to Alyosha about Christ's Second Coming in Seville, Spain, in which Christ is imprisoned by a ninety-year-old Catholic Grand Inquisitor. Instead of answering him, Christ gives him a kiss, and the Inquisitor subsequently releases him, telling him not to return. The tale was misunderstood as a defence of the Inquisitor, but some, such as Romano Guardini, have argued that the Christ of the parable was Ivan's own interpretation of Christ, "the idealistic product of the unbelief". Ivan, however, has stated that he is against Christ. Most contemporary critics and scholars agree that Dostoyevsky is attacking Roman Catholicism and socialist atheism, both represented by the Inquisitor. He warns the readers against a terrible revelation in the future, referring to the Donation of Pepin around 750 and the Spanish Inquisition in the 16th century, which in his view corrupted true Christianity.[197][195][196]

References

Notes

↑His name has been variously transcribed into English, his first name sometimes being rendered as Theodore or Fedor. Before the postrevolutionary orthographic reform which, among other things, replaced the Cyrillic letter Ѳ ('th') with the Cyrillic letter Ф ('f'), Dostoyevsky's name was written Ѳедоръ (Theodor) Михайловичъ Достоевскій.

↑Time magazine was a popular periodical with more than 4,000 subscribers before it was closed on 24 May 1863 by the Tsarist Regime after publishing an essay by Nikolay Strakhov about the Polish revolt in Russia. Vremya and its 1864 successor Epokha expressed the philosophy of the conservative and Slavophile movement Pochvennichestvo, supported by Dostoyevsky during his term of imprisonment and in the following years.[59]

↑Another reason for his abstinence might have been the closure of casinos in Germany in 1872 and 1873 (it was not until the rise of Adolf Hitler that they were reopened)[76] or his entering a synagogue that he confused with a gambling hall. According to biographer Joseph Frank, Dostoyevsky took that as a sign not to gamble any more.[77]

↑The haemorrhage could also have been triggered by heated disputes with his sister Vera about his aunt Aleksandra Kumanina's estate, which was settled on 30 March and discussed in the St Petersburg City Court on 24 July 1879.[100][101] Anna later acquired a part of his estate consisting of around 185 desiatina (around 500 acres or 202 ha) of forest and 92 desiatina of farmland.[102]